Origin of the Universe | Shrimad Bhagavad Gita

Evidence of Origin of Universe in Shrimad Bhagavad Gita

Its evidence is also given in Holy Gita Chapter 14 Verses 3 to Brahm (Kaal) is saying that Prakriti (Durga) is my wife and I, Brahm (Kaal), am her husband. The three gunas (qualities) [Rajgun–Brahma, Satgun-Vishnu, and Tamgun–Shiv] along with all the living beings have originated from the union of us two. I (Brahm) am the father of all the living beings and Prakriti (Durga) is their mother. I place the seed in her womb from which all beings are produced. The three gunas (Rajgun Brahma, Satgun Vishnu and Tamgun Shiv) originated from Prakriti bind the living being to a body based on its deeds.

This evidence is also present in Chapter 15 Verses 1-4 and 16, 17.

GITA CHAPTER NO. 15 VERSE NO. 1

Oordhvmoolam, adhHshaakham, ashvttham, praahuH, avyyam, Chhandaasi, yasya, parnaani, yaH, tam, ved, saH, vedvit ||1||

Translation: (Oordhvmoolam) with the roots above in the form of the Complete God Aadi Purush Parmeshwar (adhHshaakham) the branches below in the form of the the three gunas, that is, Rajgun Brahma, Satgun Vishnu and Tamgun Shiv (avyyam) eternal (ashvttham) is extensive Peepal tree (yasya) whose (chhandaasi) like Vedas have verses, similarly, the world-like tree has smaller divisions, twigs and (parnaani) leaves (praahuH) are said to be (tam) that tree of world (yaH) who (ved) knows along with all the parts (saH) he (vedvit) is completely knowledgeable, that is, is Tatvdarshi.

Translation: With the roots above in the form of the Complete God/First Supreme God and the branches below in the form of the three gunas, that is, Rajgun Brahma, Satgun Vishnu and Tamgun Shiv, it is an eternal and extensive Peepal tree, whose smaller divisions are said to be twigs and leaves. One, who knows that tree of world in detail along with all the parts, is completely knowledgeable, that is, is Tatvdarshi.

GITA CHAPTER 15 VERSE 2

AdhH, ch, oordhvam, prsrtaH, tasya, shaakhaH, gunprvrddhaH, VishayprvaalaH, adhH, ch, moolani, anusanttani, karmanubandheeni, manushyaloke ||2||

Translation: (Tasya) that tree’s (adhH) below (ch) and (oordhvam) above (gunprvrddhaH) in the form of the three gunas, Brahma-Rajgun, Vishnu-Satgun, Shiv-Tamgun (prsrtaH) extended (vishayprvaalaH) defects-lust, anger, attachment, greed, arrogance in the form of shoots (shaakhaH) branches – Brahm, Vishnu, Shiv (karmanubandheeni) of binding the soul to actions (moolani) are the root cause (ch) and (manushyaloke) in the world of men, that is, on Earth (adhH) below – in Hell, 84 lakh births, (oordhvam) above – in heaven etc (anusanttani) have been arranged.

Translation: That tree’s three gunas- (Brahma-Rajgun, VishnuSatgun and Shiv-Tamgun)–like defects (lust, anger, attachment, greed, arrogance) in the form of shoots and branches – Brahma, Vishnu and Shiv, extended below and above, are the root cause of binding the soul to actions, and have been arranged in the world of men, that is, on Earth, below – in hell, 84 lakh births and above in heaven etc.

GITA CHAPTER 15 VERSE 3

Na, roopam, asya, ih, tatha, uplabhyate, na, antH, na, ch, aadiH, na, ch, Samprtishtha, ashvattham, enam, suvirudmoolam, asangshastren, drden, chhitva ||3||

Translation: (Asya) this creation (na) neither (aadiH) beginning (ch) and (na) nor (antH) end (na) nor (tatha) such (roopam) form (uplabhyate) is perceived / found (ch) and (ih) here in this discussion, that is, in the knowledge of Gita being imparted by me, even I do not have full information (na) not (samprtishtha) because even I do not know the proper state of the creation of all the brahmands (enam) this (suvirudmoolam) having a properly stabilized state (ashvattham) the knowledge of the world-like tree with a strong form (asangshastren) is equipped with complete knowledge (drden) by knowing through the firm Sukshm Ved i.e. Tatvgyan (chhitva) by slashing, that is, considering the bhakti of Niranjan to be short-lived, one should search beyond Brahma, Vishnu, Shiv, Brahm and ParBrahm, for Purna Brahm.

Translation: This Creation has neither a beginning nor an end and it is also not perceived like its real form. And here in this discussion, that is, in the knowledge of Gita being imparted by me, even I do not have full information because even I do not know about the proper state of the creation of all brahmands. By knowing, that is, by slashing the knowledge of this world-like tree, which has a properly stabilized state and a strong form, through the complete knowledge of firm Sukshm Ved i.e. Tatvgyan, which means by knowing that the bhakti of Niranjan is short-lived, one should search, beyond Brahma, Vishnu, Shiv, Brahm and ParBrahm, for the Purna Brahm i.e. the Complete God.

GITA CHAPTER 15 VERSE 4

TatH, padam, tat, parimargitvyam, yasmin, gataaH, na, nivartanti, bhooyH,
Tam, ev, ch, aadhyam, purusham, prpadhye, yatH, prvrttiH, prsrta, puraani ||4||

Translation: When one finds the Tatvdarshi saint (tatH) after that (tat) of that God (padam) place i.e. Satlok (parimargitvyam) should properly search (yasmin) in which/where (gataaH) having gone, devotees (bhooyaH) again (na, nivartanti) do not return to the world (ch) and (yatH) God–Param Akshar Brahm, from whom (puraani) ancient (prvrttiH) creation–nature (prsrta) has originated (tam) ignorant (Aadhyam) Aadi Yam, that is, I, Kaal Niranjan (Purusham) of Complete God (ev) only (prpadhyate) I am in the refuge, and worship Him alone.

Translation: When one finds the Tatvdarshi saint, after that one should properly search for the place i.e. Satlok of that God. Having gone where, devotees do not return to the world, and the God–Param Akshar Brahm, from whom the ancient nature has originated, Ignorant Aadi Yam, that is, I, Kaal Niranjan also am in the refuge of that Complete God only, and worship Him alone.

GITA CHAPTER 15 VERSE 16

Dwau, imau, purushau, loke, ksharH, ch, aksharH, ev, ch,
KsharH, sarvani, bhootani, kootasthH, aksharH, uchyate ||16||

Translation: (Loke) in this world (dwau) two types of (KsharH) mortal (ch) and (AksharH) immortal (purushau) Gods (ev) likewise (imau) in the loks of these two Gods (sarvani) all (bhootani) the bodies of the living beings (ksharH) mortal (ch) and (kootasthH) the soul (aksharH) immortal (uchyate) is said to be.

Translation: In this world, there are two types of Gods, Kshar (Mortal) and Akshar (Immortal). Likewise, in the loks of these two Gods, the bodies of all the living beings are said to be mortal and the soul, immortal.

GITA CHAPTER 15 VERSE 17

UttamH, PurushH, tu, anyaH, Parmatma, iti, udahrtH,
YaH, loktryam, aavishya, bibharti, avyyaH, iishwarH ||17||

Translation: (UttamH) Supreme (PurushH) God (tu) however (anyaH) is someone else other than the two aforesaid Gods “Kshar Purush and Akshar Purush” (iti) in reality this (Parmatma) God (udahrtH) is called (yaH) who (loktryam) into the three loks (aavishya) entering (bibharti) maintains / sustains everyone and (avyyaH) eternal (iishwarH) is Ishwar (is greatest among the gods i.e. is the Almighty God).

Translation: The Supreme God is, however, someone else other than the two aforesaid Gods “Kshar Purush and Akshar Purush”. In reality, He is called God/Parmatma, who by entering into the three loks, nurtures and protects everyone, and is Eternal God (the greatest among the gods i.e. is the Almighty God).

Meaning: God, the giver of the knowledge of Gita, has only told this much that – consider this world to be an upside-down tree. The root above (base) is Complete God. Know the branches etc below as the other parts. A saint, who distinctly knows the description of every part of this world-like tree, is a Tatvdarshi Saint about whom there is a mention in Gita Chapter 4 Verse no. 34. In Gita Chapter 15 Verses 2 and 3, only this much has been mentioned that the three gunas are in the form of branches. Here in this discussion, that is, in Gita, I (the giver of the knowledge of Gita) cannot give you the full information because I do not know about the beginning and the end of the creation of this world. For that, it is said in Gita Chapter 4 Verse no. 34 that, gain knowledge about that Complete God from a Tatvdarshi Saint. In this Gita Chapter 15 Verse 1, the identity of that Tatvdarshi Saint has been mentioned that he will give knowledge about every part of the world-like tree. Only ask him. In Gita Chapter 15 Verse 4, it is said that after finding that Tatvdarshi Saint, one should search for that Param Pad Parmeshwar (Supreme God with Supreme State), that is, one should worship according to the directions of that Tatvdarshi Saint, by which one attains complete salvation (eternal salvation). It has been clarified in Gita Chapter 15 Verse 16, 17 that, there are three Gods; one is Kshar Purush (Brahm), second is Akshar Purush (ParBrahm), and third is Param Akshar Purush (Purna Brahm). Kshar Purush and Akshar Purush are actually not immortal. That Immortal God is someone else other than these two. He only by entering into the three worlds (loks) sustains and nurtures everyone.

It has been proved in the above-mentioned Shrimad Bhagavad Gita Chapter 15 Verses 1 to 4 and 16, 17 that the root of this inverted world-like tree is Param Akshar Brahm i.e. Purna Brahm from whom the whole tree gets nourishment. The part of the tree seen just above the ground is called ‘trunk’ and consider this to be ‘Akshar Brahm’ i.e. ParBrahm. From that trunk, several bigger branches arise. Consider one of the bigger branches to be Brahm i.e. Kshar Purush. And from that bigger branch, arise other three smaller branches; consider them to be Brahma, Vishnu and Shiv. Beyond the branches, are the leaves and consider them to be the living beings of this world.

In the aforementioned Gita Chapter 15 Verses 16 and 17, it is clear that Kshar Purush (Brahm) and Akshar Purush (ParBrahm) and the material bodies of all the living beings in their worlds (loks) are mortal and their souls are immortal; which means that the aforesaid Gods and the living beings under them are mortal. Even though, Akshar Purush (ParBrahm) has been called as immortal, but, in reality, the Eternal God is someone else other than these two. He, on entering into the three worlds, nurtures and sustains everyone. In the above description, a distinct description of three Gods has been given.

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